Category Archives: Palestine/Israel

During these first weeks of the Trump presidency I am reminded, more than ever, of the importance of resistance that is grounded in the values I hold most dear. Community. Equity. Love. Human Dignity. Freedom. Justice.

The video shows scenes from my play about the police killing of a Palestinian teenager interspersed with the reactions of audience members at Historically Black Colleges and Universities, drawing parallels between structures of oppression in Israel and here in the U.S.–and linking the struggles for liberation and equality.

The connections revealed in the video are profound. The sense of possibility expressed in communal joint struggle is deeply inspiring. This inspiration is reflected in the words that audience members called out after post-play discussions:
“Stand Proud.”
“Fearlessly.”
“Together.”

Participants in a community residency in Gainesville, FL rehearse for a staged reading of There Is A Field

I hope you will take a moment to watch–and share! I would love to hear your responses if you do!

[Donkeysaddle Projects is a sponsored project of Fractured Atlas, a non-profit arts service organization. Contributions for the charitable purposes of Donkeysaddle Projects must be made payable to Fractured Atlas only and are tax-deductible to the extent permitted by law.}

Below, please find a blog post that I wrote for Hedgebrook, a phenomenal women’s writing residency and community of women writers that I have been a part of since 2010.

Activism, movement building, and fighting structural inequality

The play ended and my colleague Carlton Mackey (founder of 50 Shades of Black) invited the audience to share one-word reflections on their experiences. The students at Bowie State University, an historically Black institution in Bowie, MD sat in silence for several moments before their words came pouring out:

“Familiar.”

“Discrimination.”

“Baltimore.”

“Relatable.”

“Ferguson.”

“Reality.”

The play, called There Is A Field, tells the story of a 17-year old boy who had been killed by the police.

But it was not situated in America. The play was about Aseel Asleh, a Palestinian citizen of Israel who was killed by Israeli police on October 2, 2000, one of 12 unarmed Palestinian citizens of Israel killed by Israeli security forces at the start of the Second Intifada.

I spent the Eid last year in Gaza, with families who experienced unimagineable horrors during the successive Gaza assaults. Today is 2 years since the 2014 Gaza war began. I re-post here what I wrote about Eid in Gaza last year for +972mag, holding in my mind and in my heart all who have been brutalized (in Gaza, in Minneapolis, in Baton Rouge, in Orlando, in Baghdad, in Istanbul, and in so many other places.)

Excerpt below:

Wafaa Awajah’s family had scarcely taken their seats in a circle of plastic chairs when her brother hitched up his pants to show me the scars on his leg from where he had been injured by an Israeli soldier. Another brother had also sustained injuries from the army; he, too, showed me his wounds. As Wafaa passed around a tray of chilled soft drinks and bowls of nuts and sweets (as is customary during the Eid celebration) a third brother told me of how years ago a settler had hit him with his car–intentionally, he believed–as he was riding his bike on the side of road. A fourth brother had been imprisoned on two occasions, not by the Israeli army, but by Hamas. “For speaking too much,” he told me with a grin, when I asked him why.

(Dear friends, I sent a copy of my play “There Is A Field” to my friend George Wilkerson, who is on North Carolina’s death row. George is part of a drama group that is considering performing the play. With his permission, I am posting here his reflections upon reading the play, which are both on the play itself and the larger Palestinian/Israeli conflict. If anyone has comments or responses for George, please post and I will send them to him!)

Hey Jen,

I finished reading There Is A Field. It’s very poignant. You have a gift of making people relatable–of finding the common humanity in everyone. I thought it was clever of you to begin the play with the emails. It allowed me to view their intimate exchanges without asking anything of me, without arguing for/against anything. It had the effect of drawing me in, of investing emotionally with the sibling relationship; I have 3 brothers and one sister. That shared experience gave me a framework for understanding.

I identify with Aseel, in that people tell me I’m an idealist. The way it’s said is as ifidealism is disconnected from reality. Like I’m just a dreamer. However, to me, idealism is what shapes reality. Ideals are our north stars. They guide us, give us direction, provide a point of reference. Ideals have practical applications. They are governing principles…

One thing I see [in the world] is reactionism. There’s a temptation to demonize the oppressors and lionize the oppressed, but the issue isn’t so clearly defined. Just to be clear, oppression is wrong. Period. However, it doesn’t justify the reverse racism or prejudice that is common amongst the oppressed. I believe Gandhi said it well: “An eye for an eye makes the whole world blind.” Think: If I allow your treatment of me to determine my behavior and beliefs and how I treat you (and others of your race), then I don’t stand for anything. I am a puppet in your hands. Then, if you allow my treatment of you to determine your behavior, etc, then where are we? We are trapped in a vicious feedback loop. Dr King recognized this, so did Gandhi, which is why they advocated nonviolence. They said, stand firm, adhere to our beliefs. Do not compromise your integrity. Someone must break the cycle. Someone must take the first step. Someone must set the example. It says, “Do unto others as you want done unto you,” not “Do unto others as is done to you.” You know?

I won’t pretend to know a lot about the Palestinian/Israeli conflict. As I read your play, and now your book, having connected with your real-life characters, I see a temptation within me to only see their side of the story. However, I recognize that there are more sides to every story. I sympathize and am moved to compassion for their (the Palestinians’) struggles. But if their roles were reversed, would they do the Jews any differently? I see Christians persecuted and martyred in Muslim-controlled countries, run out of their homes, their families slaughtered. None of it is okay. None of it is justifiable. Killing Jews because they killed Palestinians because they killed Jews because they killed Palestinians is not okay.

I know it’s not politically correct to speak like this, but every party involved is in violation. Christians persecute Muslims; Muslims kill Christians; Jews kill Muslims; Gays hate Christians, saying they are “intolerant” even while they themselves are being intolerant of Christians, as if Christians’ intolerance justifies their own. It’s madness. Where does it end?

Picking sides only furthers it. I am a Christian, but I believe Christianity is about LOVE. I may disagree with others’ beliefs and behaviors, but I love/accept them nevertheless. I’m not anyone’s judge.

I believe this is the place Aseel had reached. Beyond the rights or wrongs of any one religion, there is a field. We are that field: humanity. Without the religions, the biases, the prejudices, there is a law written in every heart which tells us how we ought to treat one another. It is woven into the very nature of us. This begs the question of why we hurt each other, then, if it is within our nature to love. This is a question, the answer to which determines everything that follows. Sin. The entrance of sin corrupted our nature. But I’m not here to preach. I’m here to tear down the veils, and to demonstrate humanity as God designed us, ie, to live a life governed by love.

The way I give people my friendship immediately is because I believe in love. Sure, people have hurt me and no doubt will again. But I heal, and quickly, because I forgive. Refusal to forgive is what keeps wounds open. The more people hurt me and I forgive, the stronger I get.

(Today marks the 68th anniversary of the Nakba. The Nakba, which means “catastrophe” in Arabic, refers to the ongoing displacement and dispossession of the Palestinian people, a process that was set into motion with the creation of the state of Israel. I offer here a segment of The Hour of Sunlight, the book I co-wrote with my dear colleague and brother, Sami Al Jundi. Sami’s origin on his father’s side is Deir Yassin, a village that was depopulated shortly before the creation of Israel, in which an infamous massacre took place. This passage took place when Sami was approximately 17 years old, in 1979.)

Now that I had dropped out of school, I needed work. Our neighbor Abu Ahmad had a job in a large Israeli factory making kitchen cabinets. They needed more workers. Abu Ahmad and I took an Egged bus to the factory to talk to the supervisor, Giora, about a job. The factory was in Givat Sha’ul. Givat Sha’ul had been built on the ruins of my father’s village, Deir Yassin.

The depopulated village of Deir Yassin

Giora, a big blond man with thick glasses and the knitted skullcap typical to settlers, looked at me disdainfully but hired me right away. My job was to deliver sections of cabinets to their next destination on the assembly line, shuttling back and forth with a small forklift. I also wrapped the finished cabinets in thick plastic, preparing them to be shipped to Europe.

Giora barked orders and shouted at us, even at workers older than his father. The word Arab was added to whatever other adjective he slung at us, whether dirty or lazy. There was only one non-Arab working with us—an old, balding Iranian Jew named Rahamim. Rahamim was quiet, gentle, and a bit peculiar; he combed his thinning hair over his bald spot with a toothbrush. Giora did not spare Rahamim his abuse; Rahamim was Mizrachi after all, only one step away from being Arab.

More than hating Giora, I hated working in an Israeli factory located in Deir Yassin.

“Where’s your job, Sami?” people in the Old City asked me.

“Deir Yassin,” I had to tell them.

“Deir Yassin? Aren’t you from Deir Yassin?”

I lowered my eyes and shrugged.

My grandmother visited from Jordan. Tears sprung to her eyes when I told her where I worked. “Is your Uncle Abu Ismail’s house still there?” I did not know how to tell her that only a few buildings from the original Deir Yassin remained, and the Israelis had turned them into an insane asylum.

My grandmother gripped my arm tightly before I left for work the next morning.

“Sami, please. Bring me a fig.”

During my lunch break, I walked to the heart of Deir Yassin. I watched the crazy people wandering in the yard between the homes of my people. When no one was watching, I plucked a fig and a lemon from nearby trees. I gave them to my grandmother that evening. She held the lemon to her nose, breathing deeply the fragrance of her village. Then she cradled the fig to her cheek. “The figs in Deir Yassin,” she said. “There are no figs in the world like those from Deir Yassin.”

The next day I wrapped the cabinets, staring out the large window overlooking the valley covered in fruit trees. All the workers here were nothing but traitors, and I was the worst of all. We were disrespecting the blood that had been spilled here. Maybe the souls of the massacred were still hovering in their demolished village. How could I possibly justify myself to them?

Before wrapping the next cabinet in the thick plastic, I carved words across its face with a screwdriver. I did it again the next day, and the next. The following week, I plugged the forklift backward into the charger, mixing the electric signals and blowing out its circuits. Each time shame overwhelmed me, I found some new way to sabotage the work.

Abu Ahmad figured out what I was up to. “Sami, you have to stop this. You’re going to cause problems for all of us.”

I looked straight into Abu Ahmad’s eyes. “I have no idea what you’re talking about.”

The manager began to receive phone calls from Europe about defective cabinets. It was obvious that I was the culprit; I was the only one with access to all stages of the assembling.

I shouted right back, “You want to call the police, you fucking settler, fine! Call them! But you can’t fire me, because I quit!”

I stormed out of the factory and never returned. But I smiled each time I imagined customers in Belgium and Italy unwrapping their new kitchen cabinets, only to find the Arabic words I had carved deeply across their doors:

(Below, please find reflections from my friend Kenneth Foster, who is currently serving a life sentence in Texas and had previously been in Texas’s death row. Spoiler alert: my favorite quote is at the end: “Remembering and forgetting are both political acts”)

Imperialism is a word that many of us are familiar with. While the word itself may not be ancient, its ideology has been around for eons. And while we may think of wars over-seas, armies encroaching other territories, war ships when we think of Imperialism—what happens when it becomes local? Domesticated? How do we recognize it? How do we see it upon ourselves as we see it inflicted upon other places?

The average citizen does not realize the stretch of the U.S. military which executes Imperialism to precision, and affords its allies to do the same. Does the average citizen know that there’s only around 46 countries (if not less by now) with NO U.S. military presence? Thus making it around 156 countries with U.S. troops. Then 63 countries (give or take a few) with U.S. military bases and troops? How about the fact that the Pentagon currently rents, or owns, around 702 over-seas bases in about 130 countries and has at least another 6,000 bases in the United States and its territories. That doesn’t even scratch the surface.

But what happens when this mentality turns in? It is no longer extended outwards, but is focused inwards? This is not just a nod towards the advancements in technology which brings more surveillance, but brings a force that crashes down on the heads of its every day citizens. What we are seeing in the news every day—unarmed citizens being gunned down with no charges being brought, more police presence, more laws attacking citizens’ rights to organize, exercise free speech, vote —is not just being “tough on crime,” but is an unavoidable manifestation of what has been practiced years upon years by this government.

There’s two places I see these behaviors being carried out on a daily basis, though they are two places to have unlikely similarities: Palestine and the American prison system. Before you shake that off, understand that there are five main institutions in the world: mental, educational, religious, military and penal. All of which share commonalities that might put a shiver in your spine. The educational, however, separates itself from the other four because it is an institution that has become a social vehicle used to publicly establish rank and class. Yet, the other four possess a dark side that dabbles in the physical (and sometimes violent) which seeks to bend the mind and spirit. Especially the latter two institutions.

The military and penal institutions are ones that mirror each other with a chilling effect. They both are built on bringing in a person, breaking them down from their old self, making them the same as everyone else, instilling brutal discipline and order, and even more brutal punishment if there is any deviation from protocol. These behaviors have become the breath of the American society. Is it that hard to believe when America possesses the most military bases in the world AND the most prisoners?

Prisons have become breeding grounds for the Imperialistic mentality. Prisoners-by law-are deemed non-citizens, therefore they are nothing to be respected. We see these same attacks being carried out in places like Palestine, on the West Bank, where homes are bulldozed, people are brutalized. How vile is it that prison authorities carry somewhat the same mentality towards its prisoners that Zionists did of Palestinian people, that it is “a land without people for a people without land.”

When people are viewed in such a scope, they are no longer people. This is why we see such indoctrination inside the military and penal institutions, because if you extend to a person the basic elements of humanity (compassion, empathy, sympathy) than they can pull themselves from under any rock.

Prisons, too, are becoming more technologically advanced with cameras filling the prisons, X-ray machines, metal detectors, urine analysis, K-9 dogs trained to sniff out narcotics and cell phones. Prisons are even filled with check points where prisoners must show ID and/or a pass to go from one part of the unit to the other. Accompanying it is orders barked at them to stay in proper uniform, stay on certain sides of the walkways, no talking! A form of control used to destroy moral, free thinking, happiness. Not much different from the military.

Now these tactics go into the neighborhoods where youths can’t go to certain areas without scrutiny. Methods like ‘stop and frisk’ are deployed to attack the every day citizen. But it’s gone from red and blue colors to who is wearing the kuffiyeh, the hijab, who is the dissident? Woe to the Arab-American who is the new nigger of the U.S.A.

As settlements rise in Palestine, American prisons continue to boom. Like twins they continue to sprout side by side. Tactics to destroy the undesired people continue to bloom—more restrictions, more oppression, more violence, more crooked laws. Kinda hard to tell which group I’m speaking of, isn’t it?

And that is my point! Imperialism is an entity without a face. It is a “thing” that can be used in any border, in any institution and by any person/group with heart cold enough to carry its flag.

We are lost in a sea of rockets, troops and machinery. We are drowning under bars, walls and batons. In a world of wars with rapid firing bullets, the only thing we may have that can keep up is words. Which means we have to fire off 1,000 words to very 100 bullets. This is why plays like “There Is A Field” and books like “I Am Troy Davis” become essential. REMEMBERING is key to humanity’s survival, because remembering and forgetting are both political acts. It’s an act that the penal and military figures know well, because when they can erase what you once were and make you something new, something trained, something robotic, then they can reign in your non-existence. Where we lack the tanks and bullets, we have to remember the power of the core of humanity. We live those on through art, poetry, music. Memory and documentation require imagination which rejects amnesia. A spirit in opposition, rather than in accommodation.

Recognizing the ailments is the first step to treatment. When people think fanatics, it’s not just people who blow themselves up. It’s also people that murder and destroy under the guise of technology or in the name of a better God.

So, as we face the same apparent inevitable Armageddon, what are we to say in the face of all we’ve done? Probably—“Mercy!”

There Is A Field is a play about Aseel Asleh, a 17-year old Palestinian citizen of Israel killed by police in October 2000. Based on interviews and primary sources collected over 15 years, the play offers a uniquely personal lens for understanding inequality as the root of state violence and impunity. Audiences throughout the United States will find particular resonance with themes raised by Aseel’s life and murder, and post-play discussions and actions will create space to further explore connections and build solidarity across universal struggles for liberation and equality.

The play emerges at a critical juncture of unprecedented mobilization for the rights of Palestinians, for Black-Palestinian solidarity, and for transnational movement-building against supremacy and state-sanctioned violence. Aseel’s life and murder, which highlights both entrenched inequality and the impunity of the State of Israel, contributes to the vital and growing national conversation around the systematic devaluation of Black life in the United States.

The Land Day Tour of There Is A Field is a professional production of the play, cast and rehearsed out of NYC, that will travel to 20 schools across ten states in March and April! The tour coincides with the 40th anniversary of Land Day, an annual commemoration of land dispossessions and the killings of Palestinian citizens of Israel in 1976.

Check out the tour schedule here, and make plans to attend a performance at a university near you! If you don’t live near a city hosting the tour, you can still participate in the Land Day Tour by organizing your own reading of the play!

And, please consider supporting the Land Day Tour with a contribution today!

on behalf of the Land Day Tour partner organizations:50 Shades of Black, Adalah, Code Pink, Donkeysaddle Projects, Dream Defenders, Hands Up United, Jewish Voice for Peace, Students for Justice in Palestine-National, and the U.S. Campaign to End the Israeli Occupation.

[Donkeysaddle Projects is a sponsored project of Fractured Atlas, a non-profit arts service organization. Contributions for the charitable purposes of Donkeysaddle Projects must be made payable to Fractured Atlas and are tax-deductible to the extent permitted by law.}

Reading of an earlier version of There Is A Field in Derry, Northern Ireland